The Gospel of Matthew

Transcription

1 The Gospel of Matthew 1. Introduction to the Gospel of Matthew. The Birth of the Messiah: the Fulfillment of God s s Promises (Matthew ) Sunday, November 20, to 11 am in the Parlor. Everyone is welcome!

2 We thank you, heavenly Father, for the witness of your apostle and evangelist Matthew to the Gospel of your Son our Savior; and we pray that, after his example, we may with ready wills and hearts obey the calling of our Lord to follow him; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. - Book of Common Prayer, p. 244

3 Reading Matthew. A Literary and Theological Commentary,, David E. Garland, Smyth & Helwys,, 2001, ISBN Dr. Garland is Professor of Christian Scriptures and Associate Dean for Academic Services at George W. Truett Theological Seminary, Baylor University

4 The Gospel of Matthew (Interpreting Biblical Texts Series), Donald Senior, Abingdon Press, 1997, ISBN Dr. Senior is Professor of New Testament Studies at Catholic Theological Union, Chicago.

5 Introduction to the Gospel of Matthew

6 The Gospel of Matthew Favorite Gospel of the Early Church Matthew was the favorite gospel of the early church. In the early manuscripts of the New Testament, the order of the various books often varied, but Matthew was always the first gospel. His is the gospel most quoted by the early Church Fathers.

7 The Gospel of Matthew The Author The author is anonymous. We can say with some confidence that he: Must have belonged to a Hellenized Jewish culture Could write good Greek (much more elegant than the author of Mark) Was well versed in the Hebrew Scriptures

8 The Gospel of Matthew The Author Tradition of Matthew as the author: Papias,, Bishop of Hieropolis (~ AD; Hieropolis = a major ancient Roman city in Asia Minor) is the first person we know of who refers to Matthew as the gospel s s author. It is questionable if the Matthew who wrote the gospel is the same Matthew who left his job as a tax collector to become a disciple of Jesus: 9:9 As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, Follow me. And he got up and followed him. (NRSV) 10:2 These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; (NRSV)

9 The Gospel of Matthew The Jewish Gospel? Matthew is often described as the gospel written for the Jews. Matthew: does not explain Jewish customs and terms Tries hard to show that Jesus was: the Son of David met the qualifications to be the Jewish Messiah Frequently quotes and interprets the Hebrew Scriptures to illuminate Jesus life and mission

10 The Gospel of Matthew The Jewish Gospel? Matthew alone cites Jesus saying: Matthew alone cites Jesus saying: Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. As you go, proclaim the good news, 'The kingdom of heaven has come near. (10:5-7 NRSV) I was sent only to the lost sheep of the house of Israel. (15:24 NRSV) Emphasizes Jesus was perfectly obedient to the law: Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. (5:17 NRSV)

11 The Gospel of Matthew The Jewish Gospel? However we should not assume that Matthew wrote primarily for the Jews, since: Gospel also contains material that seems biased against the Jews (21:43; 23:32-33,35; 33,35; 27:25) Gospel also reflects Jesus desire to include the Gentiles: I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth. (8:11-12 NRSV) Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (28:19 NRSV)

12 The Gospel of Matthew Setting Time and place of the gospel s s composition matter of reasoned conjecture. Time. Most scholars feel it was composed: after the Jewish rebellion against Rome in 70 AD, when the temple was destroyed before the end of the century Place. No consensus. Perhaps Syria, as Matthew notes Jesus fame spread throughout all Syria (4:24 NRSV) while Mark says Galilee. Perhaps in the city of Antioch in Syria: according to Acts, one of the earliest Christian communities outside of Palestine.

13 The Gospel of Matthew Two Source Theory Until 19 th century, Matthew was thought to be the first gospel written. Predominant modern view is that Matthew s sources include: Gospel of Mark (first( gospel written) A source Q (from German Quelle = source ) available to Luke and Matthew, but not to Mark

14 The Gospel of Matthew Two Source Theory Some reasons justifying this theory: Mark is the shortest gospel: 661 verses. Matthew has 1,068 verses, and Luke 1,149 verses. Matthew has 80% of the 661 verses in Mark; Luke has 65% of Mark s s verses. Matthew and Luke have 220 verses (= presumed to be from Q )) of material in common, not found in Mark. Why would the author of Mark, if it were written after Matthew, condense / leave out so much material found in an earlier Matthew?

15 The Gospel of Matthew Structure: Five Books Matthew s s literary structure is unique in having five great teaching discourses by Jesus, each separated by narrative / story-telling telling passages. American scholar Benjamin Bacon in the early 20 th century noted a structure of 5 great books of narrative and discourse. discourse. Bacon also suggested they were patterned after the Pentateuch = the first five books of the Old Testament (a view not convincing to modern scholars).

16 Book 1: The Gospel of Matthew Chapters Narrative Chapters Discourse Book 2: Chapters Narrative Chapter 10 Discourse Book 3: Chapters Narrative Chapter 13 Discourse Book 4 Chapters Narrative Chapter 18 Discourse Book 5: Chapters Narrative Chapter Discourse The Passion Chapters Narrative Structure: Five Books

17 The Gospel of Matthew Structure: Three Divisions Scholar J.D. Kingsbury has identified a three-fold structure in the story-line defined by phrase from that time Jesus began found in 4:17 and 16:21: From that time Jesus began to proclaim, Repent, for the kingdom of heaven has come near. (4:17 NRSV) From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. (16:21 NRSV)

18 The Gospel of Matthew Three divisions: Structure: Three Divisions 1:1 4:16: The Presentation of the Person of Jesus Christ, Son of David, Son of Abraham, Son of God 4:17 16:20: 16:20: The Presentation of Jesus in Term of His Public Proclamation 16:21 28:20: 28:20: The Presentation of Jesus in Terms of His Passion and Resurrection This story-line based structure is the one we will adopt for this study

19 Introducing Jesus the Messiah, the Son of God (Matthew 1:1 4:16) The Birth of the Messiah: The Fulfillment of God's Promises (1:1-25) From Judea of David to the Galilee of the Gentiles (2:1-23) Getting Ready: God's Son in the Wilderness (3:1 4:11) Dispelling the Darkness in Galilee (4:12-16) Jesus' Ministry to Israel - Part 1. Teaching, Healing, and Calling the Lost Sheep (Matthew 4:17 10:42) Jesus' Debut: Authority and Compassion. Dawn in Galilee (4:17-25) The Sermon on the Mount: Magisterial Teaching, A Charter for Discipleship (5:1 8:1) Jesus ascends the mountain (5:1-2) The Beatitudes (5:3-12) The mission of disciples of Jesus to change the world (5:13-16) The fulfillment of the law by Jesus: the greater righteousness demanded of his disciples (5:17-48) Murder, Adultery, Divorce Oaths, Retaliation, Love of Enemies Directions on piety (6:1-18) Directions on money (6:19-34) Directions on social relationships (7:1-12) Warnings (7:13-27) Reaction of the crowds; descent from the mountain (7:28 8:1) Restoring Life to Others: Jesus the Healer (8:2 9:35) Great Harvest and Great Dangers: The Mission Discourse (9:36 10:42) Jesus' Ministry to Israel - Part 2. Rejection and Confession (Matthew 11:2 16:20) Doubt, Indifference, and Dissent (11:2 12:45) The Parable Discourse: the Mysteries of the Kingdom Revealed (12:46 13:54) The Mission Resumes (13:54 16:12) Rejection in Nazareth (13:54-58) The Death of John (14:1-12) Two Great Signs (14:13-36) A Dispute with Israel; An Opening to the Gentiles (15:1-28) Healing and Feeding the Multitudes; Demand for a Sign (15:29 16:12) Jesus' Passion and Resurrection (Matthew 16:21-28:20) The Journey to Jerusalem (16:13 20:34) Confession at Caesarea Philippi (16:13-28) Transfiguration (17:1-21) Living Together as the Family of God: Life Within the Community of the Kingdom (17:22 18:35) Teachings on the Journey (19:1 20:16) The Conclusion of the Journey (20:17-34) In the Holy City: Conflict, Death, and Resurrection (21:1 28:15) The Messiah in the Temple (21:1-17) The Teacher and His Opponents (21:18 22:46) False Teachers Lead Others to Ruin: Condemnation of the Scribes and Pharisees (23:1-39) The Coming of the Son of Man and the Judgment of the World (24:1 25:46) The Passion and Resurrection of Jesus. Finale (26:1 28:15)

20 The Birth of the Messiah: The Fulfillment of God s Promises Matthew 1:1-25

21 The Birth of the Messiah Two parts: Two Parts Genealogy of the Messiah (1:1-17) 17) Jesus Conception by the Holy Spirit and Adoption by Joseph (1:18-25) Matthew 1:1-25

22 Genealogy of The Messiah Introduction The gospel begins with An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham. (1:1 NRSV) Matthew 1:1-17

23 Genealogy of The Messiah Genealogies in Ancient Biographies Genealogies were common in ancient biographies, and considered helpful. Roman author Quintilian wrote: With regards to things preceding a man s s birth, there are his country, his parents and his ancestors, a theme which may be handled in two ways. For either it will be credible to the objects of our praise not to have fallen short of the fair fame of their country and of their sires or to have ennobled a humble origin by the glory of their achievements. Matthew 1:1-17

24 Genealogy of The Messiah Genealogies in Ancient Biographies Matthew s s genealogy tells us: Jesus belongs to the legitimate line of the kings of Israel. Jesus roots go deep into Israel s s sacred history. Matthew 1:1-17

25 Genealogy of The Messiah Jesus, David, Abraham The names of Jesus, David, Abraham also appear at the end of the genealogy (1:16-17), 17), and thus are bookends at the beginning and end of the genealogy By linking Jesus to Abraham and David, Matthew links Jesus to two great promises made to Israel. Matthew 1:1-17

26 Genealogy of The Messiah Son of David The promises made to David: In 2 Samuel 7:12-16, God tells David: 12 When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, 16 Your house and your kingdom shall be made sure forever before me; your throne shall be established forever. Similar passages in: 1 Chron 17:11-14; Ps 89:3; Ps 132:11, Isa 11:1-5,10; Jer 23:5-6; Jer 30:9; Jer 33:14-18; Ezek 34:23-24, Ezek 37:24; Sir 47:11; 1 Macc. 2:57 Matthew 1:1-17

27 Genealogy of The Messiah Son of David In benedictions prayed three times a day by pious Jews, the 15 th asks: Cause the Shoot of David to shoot forth quickly, and raise up his horn by thy salvation. For we wait on thy salvation all the day. Blessed art Thou, O Lord, who causest the horn of salvation to shoot forth. Matthew is telling us the awaited time of salvation has arrived with the advent of Jesus, Son of David. Matthew 1:1-17

28 Genealogy of The Messiah Son of Abraham By linking Jesus to Abraham as well, Matthew links him to the other great promise made to Israel. Promise made to Abraham: 17 I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, 18 and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice. (Genesis 22: NRSV) Matthew 1:1-17

29 Genealogy of The Messiah Divergences from Convention Matthew s s genealogy of Jesus the Messiah diverges from the conventional pattern of genealogies of the times: X X the father of Y. One divergence: : begins with last entry, Jesus, rather than the first person who sired the family. Emphasizes Jesus overshadows all those who came before him Matthew 1:1-17

30 Genealogy of The Messiah Divergences from Convention Another divergence: : includes some mothers and women: Tamar 1:4 Rahab and Ruth 1:5 the wife of Uriah 1:6 Mary 1:16 Luke did not include any women in his genealogy (Luke 3:23-38) 38) Matthew 1:1-17

31 Genealogy of The Messiah Tamar Divergences from Convention Lived in the time of Patriarchs Was an Aramean,, according to ancient sources When her father-in in-law Judah failed to find a husband for her after she was widowed, she took matters in her own hands, posed as a prostitute to lure Judah, and conceived twin sons by him (Gen. 38) Matthew 1:1-17

32 Genealogy of The Messiah Rahab Divergences from Convention Lived in the time of the conquest of the promised land. Was a prostitute in the city of Jericho. She sheltered the spies sent by Joshua to check out Jericho. Ruth Lived in the time of the Judges. Member of the cursed race of the Moabites (said to have arisen from Lot s s incest with his firstborn daughter). Matthew 1:1-17

33 Genealogy of The Messiah Divergences from Convention Mother of Solomon Identified as the wife of Uriah, a Hittite (= Bathsheba) King David committed adultery with her and then orchestrated her husband Uriah s s death on the battlefield All four of these women were Gentiles or associated with Gentiles. Why would Matthew include them in the genealogy of Jesus the Messiah? Matthew 1:1-17

34 Genealogy of The Messiah Divergences from Convention Reason for the inclusion of these women: Reveals: Gentiles have already been grafted into the line of David The inclusion of Gentiles benefited Israel Foreshadows that God s s offer of salvation will be universal, including both Jews and Gentiles The aberrations of these women s s stories in sacred history remind us God s s way is often a detour through which his promise is nevertheless fulfilled (E. Lohmeyer), and prepares us for the aberration of Mary s virginal conception of Jesus by the Holy Spirit Matthew 1:1-17

35 Genealogy of The Messiah Conclusion The genealogy is not the record of one birth after another. It discloses that God has been working within history to achieve foreordained purposes and that Jesus, the last person of the last epoch, is the fulfillment of God s s plan for Israel and the beginning of a new messianic age. - Garland, page 20, Matthew 1:1-17

36 Two parts: Birth of The Messiah Two Parts Genealogy of the Messiah (1:1-17) 17) Jesus Conception by the Holy Spirit and Adoption by Joseph (1:18-25) Matthew 1:1-25

37 Adoption by Joseph A Problem: Son of David? Matthew has traced the line of Abraham and the line of David to Joseph,, the husband of Mary, who gave birth to Jesus. Now he tells us Jesus was conceived by Holy Spirit. Jesus had no human father. How then can Jesus be called Son of Abraham, Son of David? Matthew 1:18-25

38 Adoption by Joseph A Problem: Son of David? Matthew s s explanation in 1:18-25: Joseph was betrothed to Mary Betrothal was the first stage of marriage, not an engagement. engagement. Betrothal could be cancelled only by a bill of divorce. Joseph, after told to do so by an angel of God in a dream, completed his marriage with Mary, and Joseph made Jesus his legal son by naming him. Matthew 1:18-25

39 Adoption by Joseph Theological Themes (1) Jesus Dual Paternity: Son of God and Son of David Dual Paternity common in deified rulers of the ancient world. Example: Homer s Odysseus in the Iliad, sired by Zeus, but heir to throne of Ithaca because his mother s s human husband was Laertes The acknowledgement of a child by a father officially makes that child his own. Mishna: If a man said, This is my son, he may be believed. Matthew 1:18-25

40 Adoption by Joseph Theological Themes (2) The Meaning of Righteousness. Joseph is a a righteous (dikaois( dikaois) ) man (1:19) = a faithful observer of the law. Joseph knew he was not the father of Mary s s child. He could therefore not marry Mary because that would be to tolerate evil in his midst. He could have demanded a public trial and avoided having to pay out the money previously pledged Mary if he divorced her. Instead, he planned to divorce her quietly. quietly. The righteous man interprets and obeys the law with compassion and mercy. Matthew 1:18-25

41 Adoption by Joseph Theological Themes (2) The Meaning of Righteousness. When the angel of God tells Joseph to marry despite the law, he obeys without hesitation. Garland: The righteous person is not one who simply conforms to conventional expectations but one who is obedient to God s revelation no matter how scandalous it might appear to others. (p. 23) Matthew 1:18-25

42 Adoption by Joseph Theological Themes (3) Names chosen by God for the child highlight his vocation Jesus = Greek form of Hebrew name Yeshua or Yeshu, meaning God helps. Immanuel Isaiah 7:14:... the young woman is with child and shall bear a son, and shall name him Immanuel. (NRSV) Immanuel = God is with us Matthew 1:18-25

43 Adoption by Joseph Theological Themes (4) Jesus fulfills the promise of the Scriptures Septuagint translation (the Greek translation of the Old Testament available in Matthew s s time) of Isaiah 7:14: behold, a virgin shall conceive in the womb, and shall bring forth a son, and thou shalt call his name Emmanuel. Matthew 1:18-25

44 Adoption by Joseph Theological Themes (5) The Holy Spirit is involved in the Jesus conception: The Holy Spirit is the source of creation and life: The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. (Gen 1:2 RSV) The Holy Spirit is the initiator of the messianic age: The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound (Isaiah 61:1 RSV) Matthew 1:18-25

45 Next Session: Introducing Jesus the Messiah, the Son of God: From Judea of David to the Galilee of the Gentiles (2:1-23) 23) Getting Ready: God's Son in the Wilderness (3:1 4:11)